Sabbaoth day Abraham so soone as he receiued his charge to sacrifice his sonne Gen. 22.3 very early in the morning hee ariseth and fitteth himselfe to the worke enioyned Christ will not haue that Disciple whom hee calleth to go home and celebrate his Fathers funeralls Mat. 8.21 but presently follow him And when hee sendeth out his Apostles to preach the Ghospell they must make hast Luk. 10.4 and salute no man by the way not forbidding thereby the common offices of ciuility but the hinderance of their calling wee are therfore bound to follow God commanding and to obey his will because we are his seruants Thus Dauid acknowledgeth that he would do his good will Psal 40.6 for he had prepared or pierced his eare which forme of speech is taken from those solemne ceremonies vsed among the Iewes when one sold and gaue himselte into the seruice of another As that seruant who loued his Maister and would not go out free was brought to the Iudges set to the doote post Exo. 21.5.6 and had his care bored with an awle that he might serue foreuer So Dauid through the loue that hee bare to his Lord and Maister was as this seruant prepared his eare for boring stood at the doore and desired that he might dwell in the court of the Lords house to serue him foreuer Reas 1 1. Behold Christ Iesus out Lord hee was obedient to the Father vnto the death euen of the Crosse Phil. 2.7 and in his agony prayed with a submission Father if it bee possible let this Cup passe from me Mar. 26.39.42 but if I must drinke thereof thy will be done 2. Behold the Saints of God like Ioshuahes seruants saying All that thou commandest vs Iosh 1.16 we wil do God saith to Dauid Seeke my face Dauids soule presently answereth Psal 27.8 Thy face Lord will I seeke If Christ aske Saul Saul why persecutest thou me what meanest thou man Paul makes but two needfull demands for his instruction first of his person Who art thou Lord and perceiuing it was Iesus of Nazareth whom hee persecuted in his members his next request is to know his pleasure what wilt thou Lord And knowing now his Maisters will he maketh no further dialogues with him but resolutely obeyed Iacob whom God commanded to returne into the land of his fathers and to his kindred protacted no time but informing Rahel and Leah Gen. 31. of the necessity of his voiage suddenly departed and obeyed God Zacharie Luke 1.6 and Elizabeth walked in all the ordinances of God without reproofe and the Romanes were commended that they were full of goodnesse Rom. 15.4 Reas 3 3. Behold the creatures they are obedient the Seraphins are decyphered with a paire of wings spread abroad Isay 6.2.3 resembling their cheerefull obedience in executing the commandements of the Almighty The Angells do his will Ps 103.21 Iob 38.11 The Sea stayeth his waues and passe not the appointed bounds God speaketh to the Whale Ionas 2.11 and he casteth vp Ionas vpon the land And in the plagues of Egypt the Lord spake Ps 105.34 and there came Locusts darkenesse tempest c. Yea oftentimes they obey contrary to their nature The Moone stood stil and waited Iosh 10.13 2. Chron 32.31 and the Sunne went backe Reas 4 4 The eye of the Lord is vppon euery seruant to watch him how farre hee is wanting in any good worke which hee hath giuen him calling and meanes vnto and as he is ready to commend the presence of any true grace to encourage it so taketh he notice of that which is wanting partly to reproue the want and partly to prouoke vs to the purchase of that which is wanting Reas 5 5 To doe what God commandeth doth aduance and further thy reckoning and prepareth a comfortable account for hereafter How rich might a man be in good workes What an haruest might hee make account of What a crowne of righteousnesse might he expect that were carefull in this endeauour to looke to doe one duty as well as another Vse 1 1 This may reproue the heauinesse and lumpishnesse or the want of quicknesse in the performance of those duties which God requireth of vs Some do many good things such as are good in themselues but it is in a kinde of necessity and by constraint to satisfie law or to keep custome Others so they walke ciuilly and honestly that men cannot touch their credit are safe they hope they obey God well enough in the meane time all care of sound and sincere obedience is cast off as if duties of religion and ciuility were at wars and could not both lodge in one house and heart Others cannot endure to heare of all the Commandements it is enough with them if they obey some one or two These are like those seruants that striue for mastership they wil serue but by halfes they will doe one part and their master must do another Others will loue God aboue all and will doe any thing for him that hee will bid them but if he say Loue thy neighbour as thy selfe then their heares are dead they are loath to deale iustly discreetly and conscionably Others when God cals vpon them to perform any speciall duty cry out Master this is an hand saying and goe away like the young man whom our Sauiour wished to sel his liuing heauy at heart Others wil be said to be Gods seruants yet they wil be led by their own discretion much like retainers that are willing to belong vnto some Gentleman but yet it is for their priuate aduantage All these that make custome time or law or profit or vaine delight or idle and supposed estimation to be the rule of their course are not obediēt to Gods Commandements nor his true seruants Vse 2 2 This may serue to prouoke vs to tender vnto God our best obedience with heart and good will The Apostle perswadeth seruants to do their masters businesse by three arguments all which may perswade our seruice to our Master in heauen First saith hee It is the will of God Eph. 6.6 Gods institution and the ordinance of Christ It is enough for a seruant to know that such a thing is the will of his Master The second Argument is taken from the honour of their obedience in seruing men they serued the Lord Christ Col. 3.24 which is an honourable thing besides the benefit of our obedience redowndeth vnto our selues God gaineth little by it our goodnesse reacheth not to him to adde a graine to his perfection but to our selues The third Argument is drawn from the expectatiō of reward which if their masters should faile God would not faile to repend vnto them Knowing that whatsoeuer good thing any man doeth Eph. 6.8 the same he shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane men how rich a reward giues hee to the faithfull
saith Pro. 9.2.3.5 and hath giuen vs a kinde inuitation saying Come eate of my bread and drinke of my wine Therefore we ought to examine our selues wherein wee haue offended the Lord of this feast that we may repent of our sins done against him and so we shall come prepared to this royall Banquet Vse 3 3 This may let vs see and acknowledge Gods great loue in that hee hath not onely giuen his Word which were sufficient hee being a God of truth but also for the strengthning of Faith hath added his great seales the Sacraments His creatures in them shall let vs see so much of his goodnesse as shall leaue vs without all excuse if wee receiue them not worthily but otherwise vpon our worthy partaking of them all the benefits of Christs death and suffering shall be ours Fourthly Paule goes forward and saith I haue deliuered that is I haue done my Lords will reuealed his counsell or I haue rightly disposed and deliuered that to you all which my master gaue mee in charge I haue not kept any good back Hence we learne That Ministers are Gods stewards Doct. 4. Luk. 12.42 the Lord hath made them Rulers ouer his house that they may distribute his meate and allowance according to his minde In euery steward there is required two things 1. Wisedome 2. Faithfulnesse 1 Wisedome to prouide things necessary before hand for after times a wise steward stayes not for the morrow to see what it will bring forth but while it is said to day he takes the time 2. A wise steward hath a forecasting head for he is euer plotting and contriuing how hee may put forth his masters goods to the best aduantage 3. Lastly a wife steward prouideth not dishes all alike but of sundry sorts courses meates for seruants then for sonnes milke for weaklings and infants in Christ and strong meate for those that are grown vp in Christ This was the practise of Paule for hee saith Hee gaue the Corinthians milke to drinke and not meate 1 Cor. 3.2 because they were not able to beare it One and the same meate agreeth not to all men Bread that strengthneth the life of strong men killeth little children and honey that nourisheth olde persons breedeth gripings in the belly and knaweth the bowels of smal infants 2 Faithfulnesse is required in a Steward 1. To distribute his maisters meate according as his master pleaseth that is the pure word of God without any mingling Hee must deliuer wholesome foode not poysonfull infectious or hereticall traditions of Popish Friers Poets or Philosophers He must not giue stones for bread nor serpents for fishes but as a good dispenser of Gods Mysteries if he speake he must do it as the words of God 1. Pet. 4.11 if he minister he must doe it as of the ability which God ministreth and if he receiue a gift he must minister the same as a good disposer This was the practise of Raule 2. Cor. 4.5 We preach not our selues but the Lord Iesus and our selues your seruants for Iesus sake 2. Hee must deliuer all his masters allowance else hee is an vniust steward hee must keepe nothing backe but deliuer the whole counsell of God as S. Paule did then if any one dye the fault is not in the steward who faithfully gaue him his portion but in himselfe through neglect Vse 1 1 This serueth to reprooue diuers sorts of stewards First all those that prouide strange meates the chaffe and inuentions of men too many improuident stewards had rather bee trading in humane wits as the writings of Councells Monkes Postillars Poets and Philosophers or else in anciēt Fathers then in the wholesome word of God Secondly all those that prouide meates which are hard to digest as vaine eloquence bombasted and strange new coyned words which amaze their hearers these men shew their small desire to conuert soules to God Affected eloquence as meate sweet at first in the mouth may for a time tickle and delight the care but afterward it will goe downe like sharpe grauell into the belly or else suddainly vanish away like the sound of musicke without fruite Thirdly all those that prouide vnprofitable meates that deliuer Doctrine neither wholesome nor tending to edification Many take great paines to answer foolish questions that they haue made to shew their wit to whom a man may say when they come down from the Pulpit as once Phauorinus the Philosopher said to a proud arrogant Grammarian Sir you haue wearied your selfe and others with an idle discourse Lastly all those that prouide good and wholesome doctrine but doe not distribute it nor apply it to mens consciences Doctrine application should not be separated for it is to take the life from the body Application is the very life of Doctrine Hence it was that the Apostle made this the principal end of preaching the word of God namely to speake to Edifying 1. Cor. 14.3 to Exhortation and to Comfort And hee exhorteth Timothy to giue attendance as well to Exhortation 1. Tim. 4. as to Doctrine Vse 2 2 This may informe vs of the great worke and weight of businesse that lyes vpon the shoulders of Gods stewards for if they must be wise to forecast and prouide all things pertinent and necessary to Gods houshold and when they haue prouided them must giue euery one in the houshold his portion in due sort season and after a good order Then not euery lame and maimed son of Gentlemen whom they preferre to this seruice nor hee that can ride and runne and make the greatest means to get a Church liuing nor he that is a riotous master of the Churches patrimony is a steward sufficient for these things but hee that is sent by the Lord as his labourer into his haruest and watcheth in all things to doe the worke of an Euangelist 2. Tim. 4.5 well gifted and well qualified and called of the Lord is the Lords Minister and fit for his stewardship Vse 3 3 This point serueth to stir vp euery steward of the Lord to a faithfull performance of his duty It is not enough to set the meate the word of God before the people but by diuiding it a right he must fitly apply it to seuerall places times and persons and whether he teach exhort rebuke or comfort yet stil hee must labour to pierce into the hearts of men and to speake to their soules and consciences Vse 4 4 This may teach Hearers their duty as namely first to esteeme of Ministers as Gods stewards Secondly 1. Cor. 4.1 to waite and depend on them for their meate and nourishment euen the word of God the foode of their soules as the Egyptians did waite on Ioseph in the time of famine for the opening of the Kings Granary that they might haue reliefe and as the naked bird waiteth the comming of her damme that shee might receiue foode from her mouth So let all Gods people waite vpon his
the eating of so blessed a banquet as the Lords Supper is Herein the Papists haue much slandered our Church as that we should giue allowance for obseruation of this time after the Imitation of Christ and should make this Supper of the Lord Iesus a nightly feast of good cheere But the practise of our Church wil shew how vniust this stander is and how wrongfully they accuse vs. The same night that he was betrayed he tooke c. When Christ was ready to yeeld himselfe to the death hee institutes and ordaynes a Sacrament Hence learne That God hath had a speciall care Doct. 1. that as his Word so also his SacrameÌ„ts might froÌ„ time to time be continued in his Church Before the fall in Paradise God was so carefull for the good of man that he gaue him 2 Sacraments 1. Gen. 2.9 The Tree of Life and 2. The Tree of Knowledge of good and euill Afterward in the time of the old Testament he did institute the Circumcision and Paschall Lambe Gen. 17.10 Exod. 12.3 Mat. 3. 28.26 and now in our time vnder the Gospell we haue Baptisme the Lords Supper Now God is thus carefull that his Sacraments might bee continued in the Church both that they might strengthen our faith and bee notes and badges of our Profession whereby the members of his Church may be distinguished Exod. 12.43 and discerned from all Infidels and Heathens The Passeouer did belong to Gods people they might eate it but strangers might not and Circumcision was of the Iewes for they were called circumcised but not of the Gentiles for they were called the vncircumcised Vse 1 1. If God then bee thus carefull for our good for the strengthening of our faith and to make vs his peculiar people by setting his badge vpon our shoulders let vs for shame bee true vnto our Lord and Master let vs aduenture our selues in his campe against all his enemies and fight his battailes The word Sacrament hath his name from the vse and practise of souldiers in warre For looke as in ancient time the souldier did binde himselfe by an oath solenni sacramento with his sword girded vnder his arme to fight his Captaines battailes So wee being partakers of the holy Sacrament doe receiue the Lords badge and binde our selues for euer to fight his battailes let vs not then for shame carrie his badge vpon our sleeues and take part with his enemie the Deuill by continuing any longer in our sinnes but let vs arme our selues and take vnto vs the sword of the spitit and manfully stand out in the Lords cause that wee may bring glory 〈◊〉 God and comfort to our selueâ— Vse 2 2. This may teach vs to make high account of the Lords Supper and to receiue it reuerently because Christ did institute it and left it vnto vs as his last legacie a little before his death Wee see that what a man doth when he is toady to yeeld vp the Ghost is of speciall moment Christ when hee was to depart this life to leaue his Church commends this Sacrament to his Disciples and in them to vs as his last legaciez therefore it must hee had in singular respect and in no fort profaned and contemned Now followeth the treason that befell our Sauiour Christ and was plotted against him that night hee did ordayne his last Supper which may bee set downe both by the qualitie of it and also by the time when it was plotted the qualitie of it is plaine in these few things It was high treason against the King of heauen and earth conspired vnder showes of friendship and loue for the damnable traytor could speake Christ faire in the face Mat. 26.49 God saue thee Master A sinne most haynons if we marke the circumstances of it for first who was the actor of this treason It was Iudas a seruant of Christ an Apostle Christs steward for hee bate the bagge Secondly against whom was it committed Against Christ the sonne of the liuing God Mat. 16.16 his Master whom hee had followed whose Sermons he had heard whose kindnesse hee had receiued whom twice together hee resused and neglected when his Master a little before the treason was put in practise spake in a wonderfull milde manner vnto him Friend saith hee wherefore art thou come Mat. 29.50 And againe when he came neere to him to kisse him Iudas saith he betrayest thou the Sonne Luk. 22.45 of Manwith a kisse These wordâ— might haue broken an heart of brasse yet they neuer mooued him Thirdly by what meanes was it wrought secretly for a little after supper he went from his Master and compacted with the Iewes who forthwith tooke the aduantage of the time it being darke when Christ could not see to goe abroade and of the place being so neere them that hee could not flee from them Fourthly for what end did hee treacherously seeke his Masters death To enrich himselfe and yet he obtayned but a â—tifle euen thirty peeces of siluer if he could haue obtayned any honour or great possession or any great and high office by this treachery it had beene something but all that he got was a little filthy lucre the wages of iniquitie and the price of innocent bloud What should I vrge this treason any more in the circumstances of it when the Scriptures handle it plainely all men know it readily The truth is Doctr. 2 that it is an odious sinne worthy all mens hatred Haman though neuer so secretly contriued mischiefe against the good Iewes yet his proper portion for his intended mischiefe was detestation and so it was with Nabuch adnezzars treacherous seruants that conspired against the three Children when all would not worke wel as they looked for then they found their great Lords loue turned to absolute hatred It is not likely that any wise maÌ„ caÌ„ either speake well or wish wel to a traytor that intendeth mischief Treason is odious in respect of the authors of it Reas 1. they are bloud-thirstie men such as cast off all pitty and put off all humanity naturall affections and the bowels of compassion they are fierce and cruell furious full of rage and alwayes their out crie against Gods Church is Downe with it downe with it euen to the ground Psal 137. â— 2 In respect of the effects Reason which are many sword and slaughter spoyle and robery It spareth neither life nor goods but killes and rifles all before it Vse 1 1. Who can think or speake well of the treacheries of Papists or of their bloody Religion that maintaines all treasons that holds vp violence and gunpouder plots by the chinne that sets vp all subtilties and euersions of king and kingdomes We haue had so long experience of their notable villainies that reason hath taught vs to cast off all loue of them whether they speake faire or foule and to flye all communion and company with them
lazy calling wee get our liuings easily by pattering on a booke a little c. some say and it is no maruell that they must labor for vs. But we see by that which hath beene spoken that they are greatly deceiued Our Sauiour compareth the worke of a Minister to things of great labour as to plowing fallowing planting watering rearing an house seeding of Cattell watching by night c. In all which great diligence is required The worke of an husbandman is neuer at an end sometimes he fallowes sometimes he stirs sometime he carieth out his cōpasse sometimes he sowes sometimes he harrows somtimes he weeds yea euery moneth brings with it new worke So the Minister that is Gods husbandman if he haue care to doe his duty shall neuer finde time to be idle neither shall any man haue any iust cause to say that because hee is a Minister therefore he hath an easie occupation 2 Here may be reproued idle Ministers who are notwithstanding called to this high calling such are blinde Watchmen that haue no knowledge and dumbe Dogges that cannot barke Isa 56.10 they lye and sleepe and delight in sleeping If they cate the fat and clothe themselues with the wooll Eze 34.3 they care not greatly what becomes of the flock such slow bellies are from the Diuell fishers of money rather then from God fishers of men they can hunt wel after many liuings yet bend themselues to doe no good It were to be wished that the gouernours of the Church would vse their authority to reforme this grosse idlenesse of Ministers Oh that these wells without water were stopped vp 2. Pet. 2.17 and these clouds without raine were dispersed Iude v. 12. that Gods people might obtaine the riuers of waters and those streames that shall neuer run dry Vse 2 2. Vse of this Doctrine may serue to teach vs with care and conscience to looke to our callings when one thing is concluded another most beginne still the end of one is the beginning of another we must euer be doing something either preaching or praying or reading or conferring or visiting the sicke or studying or admonishing c. When we haue planted knowledge then practise must bee vrged when practise is approued then perseuerance must be pressed when perseuerance is allowed thē progresse must be vrged there is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something left to doe And to conclude as it was with Peter touching his net so it is with all painefull ministers touching their office they busie themselues sometime in preparing sometimes in mending sometimes in casting abroad sometimes in drawing in their nets alwayes in necessary employments This Cup is the New Testament in my blood That which hath bin formerly deliuered touching the bread that sacramentally it is the body of Christ may here be spoken touching the Cup that sacramentally it is the blood of Christ And as there it was said This is my body that is a Sacrament of my body So it is here said and elsewhere in Mathew and Marke This is my blood that is Mat. 26.28 Mar. 14.25 a Sacrament of the New Testament in my blood Now for the better vnderstanding of these words we are to marke and consider what a Testament is and what things are therein contained Secondly what the difference is of the Olde and New Testament Thirdly the benefit that wee from thence may gather Testamentō est externa morituri voluntas qua bona sua dispensal et quibus vult gratuito largitur Musc in Coen Do. 1 Touching the nature of the word Testament we must vnderstand it to be a promise or a couenant made betweene one that is sicke and ready to yeelde vp his Ghost and his children or other his deare friends to whom hee bequeatheth his goods and lands and it is impressed in paper with pen and inke yet so as that paper is a full testimony witnesse or signe of all the gifts and Legacies that the party sick and ready to depart promised gaue and bequeathed to his children or friends In like manner Christ his Testament was his finall promise and couenant made to his Elect touching his gift of Grace and free remission of sins confirmed vnto them at his departure out of the world not in paper but in the powring and shedding forth his blood for the blood of Christ giues life to this Testament as Moses plainely tells vs There is life in the blood This word Testament implies a promise Leuit. 17.11 and therefore teacheth vs that This Sacrament doth confirme strengthen Doct. nourish our faith because it seales the promise we should beleeue As it is with those to whom Legacies are bequeathed they neuer are in doubt or feare of the payment because say they it was his will and Testament but the more they thinke of them the more they are confirmed So it is with all the faithfull nay they in better case for the executors of a mortall man may fly or dy or be bankrupt they may fully assure themselues of the payment of their Legacies bequeathed vnto them by Christ who who will neuer faile them for what hee hath promised in his last will and Testament shall be established The things to bee considered in and about a testament are such as these 1. The Testator 1 The Testator who makes his will and testament and that is Iesus Christ Mat. 16.16 Mar 1.11.3.11 I am 1.17 Isa 9.6 Heb. 1.2 the eternall Sonne of God the Author of euery good and perfect gift the euerlasting Father the heire of all things c. Hee had free liberty and power to make his last will and testament Ob. But a seruant in the house Ob. of his master and a sonne vnder the gouernement of his father can be no Testators Christ was both a seruant and a sonne how could he then be a Testator Sol. God gaue all power and authority vnto him Sol. as Christ himselfe testifieth Mat. 28.18 All power is giuen vnto mee in heauen and in earth and God made him the heire of all things as hee saith in another place All things are deliuered vnto mee of my Father Luk. 20.14 Mat. 11.27 therefore hee had free power to be a Testator Secondly God his Father sent him into the world for this end that he should confirm with his death this new Testament Behold saith the Lord the daies come that I will make a new couenant with the house of Israell Ier. 31.31.32 Heb. 8.7.8.9.10 and with the house of Iudah c. The Legacies 2 The Legacies that the Testator bequeathed are many but principally Redemption Eph. 1.7 Col. 1.14 liberty from the powers of hell death Sathan flesh world sinne c. by his blood he hath redeemed vs and free remission of sinnes This is my blood which is shed for many Mat. 26.28 for the remission of sinnes These Legacies were Christs own proper goods they did not
thankes Luk. 17.15 All these shew clearly how requisite this seruice of thanksgiuing vnto God is if either wee will harken to the testimonies and exhortations of the holy Ghost or doe as wee haue the Saints of God or our blessed Sauiour for example Reasons of this point Reas 1 1 It is a seemly thing to giue thankes Psal 92.1 and a good thing to praise Gods Name as the Prophet saith Reas 2 2 It is all that God requires at our hands Psa 116.12 13. and all that wee are able to doe and yet as little as we can doe Reas 3 3 It is Gods Commandement Call vpon me Psa 50.15 c. I will deliuer thee and thou shalt glorifie me And to this may be referred that of the Lord to the people of Israel Deut. 8.10 When being come into the Land and hast eaten and filled thy selfe thou shalt blesse the Lord thy God Reas 4 4 To giue thanks is pleasing to the Lord satisfieth and contenteth him for blessings receiued and is a meanes to prouoke him vnto further liberality Vse 1 Vse 1. This then may reproue two sorts of people 1. Those that are altogether vnthankfull 2. Those that giue thanks negligently and after a slouenly manner or for things that are sins and not thankes-worthy 1 Here are reprooued all vnthankfull persons Luk. 71.8 Such when they are any way pinched they can craue at the hands of God for present help but when they haue gotteÌ„ their desires they are like the nine Lepers that went away vnthankfull Men can receiue multitude of mercies and pay neuer a dramme of thankes as if God by duty were bound to giue them gifts and they by a kinde of Lordlinesse should forget him in so much that nowadayes it is come to passe that some sit downe to their tables like bruite beasts and so rise vp againe neuer considering the Authour of their meate and drinke and the seruice and debt they owe for them Others in steede of thankes diminish and lessen the worth of Gods blessings as the Israelites who despised the good and pleasant land Psal 106.24 Others passe by the fauours of God and neuer take notice of them as of Gods fauours but rather as gifts of Nature so do all Atheists and Naturalists Others account Gods blessings as curses vnto them many wicked fathers when their children who are Gods blessings will not doe as they would haue them are ready to say they are curses and plagues to them and so doe many maisters speake of their Seruants and their Cattell The Israelites whom God wonderfully blessed when the least danger appeared vnto them made no reckoning of Gods blessings but esteemed death better in Egypt Exod. 16.3 then life in the wildernesse vnder Gods protection And now many accuse the preaching of Gods true Word as the seed of sedition and the cause of diuision and say That there was neuer good world since so much preaching came in If this sinne of vnthankfulnes may be charged vpon any people then most of all vpon vs to whom God hath beene richest in bountifull bestowing of his fauours He hath beene with vs early and late Lam. 3.23 he hath renewed his mercies euery morning vppon vs hee hath giuen vs gifts priuate publike secret open at home and abroad in company and alone naturall spirituall temporall politicall c. But what haue we rendred vnto the Lord for all these his benefits Alas we haue beene vnmindfull of the Lords goodnesse 1 Chro. 32.25 and according to the reward bestowed The song of praise and thanksgiuing is either as a straÌ„ge and dainty song vnto vs which wee cannot tune or an harsh and vnpleasant song wherein we haue no delight Secondly such may iustly bee reproued who giue thankes formallie carelesly or sinfully Some giue thankes not vnto God but vnto some Saints as the Papists Some giue thanks to God as women when they meete together doe for other mens children You haue a faire child God be thanked and not a word more must be added lest they should be thought too precise and to smell of the purity Some giue thanks to God for his blessings but with all they runne a large discourse of themselues I thanke God for it but if I had not laboured hard for it taken great paines about it I could neuer haue compassed 〈◊〉 These sacrifice to their nets Hab. 1.16 Some giue thankes after the fashion of little children who as they must bee called vpon to say I thanke you or to make a â—egge so when they do it it is 〈◊〉 a kind of hast with a looke another way as hauing more mind of their play then of their thankes Some thanke God for that they neuer had such be the boasting Hypocrites that say they are holier then other men such were the Pharises I thanke God I am no extortioner vniust c. Luk. 18.11 They praise God with their lips but their hearts are farre off Some thank God for that which hee euer punished in whom hee found it namely for their wicked practises as the adulterer he giueth thankes when he hath satisfied his lust and so doth the thiefe when hee hath obtained his prey c. Some giue thankes for their saluation but they must merit it and winne it by their workes these are the Papists that giue thankes to God for that which they doe themselues This is needlesse and some giue thanks to God for their ignorance and want of knowledge as the vulgar people that thank God they can say their prayers which are the ten Commandements and the Creed that haue not a word of prayer in them All these are cold superficiall and sinfull thanks and the Lord taketh no delight in them Vse 2 2 This may teach vs to fall into a ferious consideration of Gods fauour towards vs that so wee may prouoke our soules to say with Dauid My soule praise thou the Lord Psal 103.1 and all that is within me praise his holy Name And that we might bee stirred vp to this dutie let vs take notice of these meanes 1 The mercies of God in all their rankes spirituall temporall naturall ciuill publike priuate c. and thou shalt finde the least of them immeasurable and of an infinite price Thus did the Prophet hee set a price vpon Gods mercies as farre as hee could diue into them but when he could not reach to the bottome of the least of Gods mercies in particular towards himselfe then he breakes out into these gratulatory tearmes What shall I giue vnto the Lord for all his benefits towards me Psa 119.12.13.14 I will take the cup of saluation and will call vpon the Name of the Lord I will pay my vowes c. 2 Remember thy selfe how miserable thou art without Gods fauour and mercy and how soone if thou art in health wealth strength c. thou maist bee depriued and leâ—t destitute through ingratitude
seruice of himselfe Helps and meanes of obedience And that we may walke in the way of obedience let vs vse these helpes 1 Make conscience of the least duty as knowing that omission of duties shall receiue sentence against them Mat. 25.42 as well as commission of euill 2 Looke what thou art called vnto and in thy calling what is most needfull and that doe wisely preferring the generall calling before the speciall and heauenly things before earthly Mat. 6.33 3 Keepe thy selfe in readinesse to euery good work knowing that thou hast alwaies one iron in the fire a soule to saue an Election to make sute 2. Pet. 1.10 which requireth all diligence 4 Suffer thy selfe to be guided by the rule and square of Gods Word it is a Lanterne a light to guide thee and the word of grace that will teach thee to deny all vngodlinesse and worldly lusts Tit. 2.11.12 and to liue soberly righteously and godly in this present world 5 Hee that would doe all that God commands must not only take occasions offered but euen seeke them and watch thē as beeing glad to obtaine them 6 Let not the Lord finde a time wherein hee may say to thee as hee did once to some standing in the streets Why stand you here gazing all day but say to thy soule as Dauid did to his Sonne Salomon Vp and be doing There is no time wherein God and thy neighbour and thy selfe the Church or Cōmonwealth or thy family or the Saints abroad broad call not for some duty from thee Oh lay vp these rules and they will be excellent helps to set thee forward in the way of obedience Notes of obedience Quest But how may I know that I am obedient vnto Gods Commandements Quest Sol. 1. Sol. God loues truth in the inward parts and refuseth all that obedience which followes not sanctification of the spirit Examine now thy inward parts and see whether there bee such a change in thee as thou canst ioin the subiection of thy soule with the obedience of thy body 2 Examine thy selfe whether the loue of God constraines thee or the prouocations of men compells thee to obedience a free horse needs not the wand nor one willing to obey needes no coactions nor faire encreatings 3 Examine thy manner of obedience whether it be a cheerful and a willing obedience that repineth not as giuing God too much that deuiseth no excuses as Saul when he did but halfe the Commandement 1. Sam. 15. that seeketh no delayes I made haste Psal 119. delayed not to keepe thy righteous iudgements 4 Doest thou make conscience of the least Commandement as well as the greatest and of all the Commandements as well as one obeying the Commandement of faith in the Gospell as well as the Commandement of the actuall and morall law obeying the Commandement as well of doing good as of abstaining from euill And lastly doth thy obedience hold out and neuer shrink away then surely thy obedience is sound and thou art a true and faithful Disciple doing whatsoeuer thy Lord and master hath commanded Ioh. 15. Thus much in generall of this Commandement of Christ in these words This doe c. That which Christ in particular commanded was the celebration of this Supper This do as you haue seene mee doing before you Celebrate this my Supper according to my institution Obserue Doct. the celebration of this Sacrament is imitatorie the Minister and receiuer haue nothing therein difficult or miraculous for then Christ would not haue imposed it vppon them for imitation workes of wonder are impossible to simple men they must bee left vnto diuine powers That which our Sauiour commanded heere is such a thing as both may and ought to be done Hee did not bid his Disciples turne the bread into his body or the wine into his blood that is a matter that went beyond their skill and had beene a strange miracle indeed but as hee tooke the bread and wine gaue thankes for them brake the bread and powred the wine distributed them amongst his Disciples and commanded that they should eate and drink of them so would he haue both Minister and people to doe in imitation of him This may serue to reproue the Papists Vse that add so many gawds to this Sacrament which Christ neuer instituted that Lay people cannot see Christ through them This institution left to our imitation is made an oblation and a sacrifice by them Christ said Doe this but not offer this for hee offered not his body nor his blood at this Supper yet they make this Sacrament an Offering an Expiatory Propitiatory and a satisfactory Sacrifice for the sinnes both of the quicke and dead which doth much weaken the vertue of Christs death and crosse the word of Gods Spirit teaching vs by his Apostle that with one offering Christ hath consecrated for euer them that are sanctified Heb. 10.14 so as this Sacrament cannot be a Sacrifice The offering of his body was but once made to take away the sinnes of many Ver. 10. Heb. 9.28 neither did Christ leaue it to vs that wee should vnderstand it as a Sacrifice knowing that then wee could neuer imitate him Besides they make the Sacrament a veile to hide Christ by their trashy additions Christ said Doe this that is eate drinke c. But they goe further they must put on their masking apparell Albes girdles copes tunicles deacon subdeacon they must haue their ceremonies as censers balles candles candlesticks paxes pixes corporasses corporasse clothes superaltaries Altars Altar cloathes chalices cruets napkins they must vse strange gestures turnings returnings gaspings gapings kneelings crowchings crossings knocking 's winckings starings kissings lickings noddings nosings washings weepings with confessions prostrations commemorations consecrations coniurations pausations and a thousand other abominations All which are strange things and nothing concerne vs in the celebration of Christs Supper 2 Here also may be reprooued all too curious Ministers that runne more vpon circumstance then substance putting as much vertue in the outward robes and vestiments as in the matter of this Sacrament But Christ bids vs not put on this apparell or that piece of linnen all that he gaue in charge was they should administer this Supper as he did to his Disciples 3 Here may bee reprooued many receiuers who make many a quaere at the behauiour of the Minister not regarding the efficacy of this Supper to bee of God Ob. Some say Ob. how may I communicate with a wicked Minister or with what comfort Sol. The wickednesse of the Minister may somewhat lessen the comfort Sol. but neither diminish the perfection of the Sacrament it selfe nor hinder the efficacy thereof to vs seeing the efficacy depends onely on the promise of God and the faith of the receiuer Ob. But how can he be a means of conueying grace to me Ob. that is a gracelesse man Sol. Grace is compared